Wednesday, December 21, 2016

Session 919

Chapter 9: Master Events and Reality Overlays

Session 919

Master events are those whose main activity takes place in inner dimensions.  Such events are too multidimensional to appear clearly in your reality, so that you see or experience only parts of them.  They are source events.  Their main thrust is in what you can call the vaster dimension of dreams, the unknown territory of inner reality.  The terms you use make no difference.  The original action, however, of such events is unmanifest – not physical.  Those events then “subsequently” show themselves in time and space, with extraordinary results.

They shed their light upon the “facts” of historical time, and influence those events.  Master events may end up translated through mythology, or religion, or art, or the effects may actually serve to give a framework to an entire civilization. (As indeed occurred in the case of Christianity, as I will explain later.)

Now the origin of the universe that you know, as I have described it, was of course a master event.  The initial action did not occur in space or time, but formed space and time.

In your terms, other universes, with all of their own space and time structures, were created simultaneously, and exist simultaneously.  The effect of looking outward into space, and therefore backward into time, is a kind of built-in convention that appears within your own space-time picture.  You must remember, then, when you think in terms of origins, that the very word, “origin”, is dependent upon time conventions, and a belief in beginnings and endings.  Beginnings and endings are themselves effects that seem to be facts to your perceptions.  In a fashion, they simply represent beginnings and endings, the boundaries, the reaches and the limitations of your own span of attention.

I said that in your terms all universes were created simultaneously – at the same time.  The very sentence structure has time built in, you see, so you are bound to think that I am speaking of an almost indescribable past.  Also, I use time terms, since you are so used yourselves to that kind of categorizing, so here we will certainly run into our first seeming contradiction – when I say that in the higher order of events all universes, including your own, have their original creations occurring now, with all of the pasts and futures built in, and with all of their scales of time winding ever outward, and all of their appearances of space, galaxies and nebulae, and all of their seeming changes, being instantly and originally created in what you think of as this moment.

Your universe cannot be its own source.  Its inner mysteries – which are indeed the mysteries of consciousness, not matter – cannot be explained, and must remain incomprehensible, if you try to study them from the viewpoint of your objective experience alone.  You must look at the source of that experience.  You must look not to space but to the source of space, not to time but to the source of time – and most of all, you must look to the kind of consciousness that experiences space and time.  You must look, therefore, to events that show themselves through historical action, but whose origins are elsewhere.  None of this is really beyond your capabilities, as long as you try to enlarge your framework.

The entire idea of evolution, of course, requires strict adherence to the concept of continuing time, and the changes that time brings, and such concepts can at best provide the most surface kind of explanation for the existence of your species or any other.

I hope, again, to stretch the reaches of both your imaginations and intellects in this book, to give you a feeling for events larger than your usual true-or-false, fact-or-fancy categories.  Your existence as a species is characterized far more by your unique use of your imaginations than it is by any physical attributes.  Your connections with that unmanifest universe have always helped direct your imaginations, made you aware of the rich veins of probabilities possible in physical existence, so that you could then use your intellects to decide which of the alternate routes you wanted as a species to follow.

In that regard, it is true that in the other species innate knowledge is more clearly, brilliantly, and directly translated into action.  I am not speaking of some dumb instinct, but instead of an intuitive knowing, a high intelligence different from your own, but amazingly complex, with which other species are equipped.

Man, however, deals with probabilities and with creativity in a unique fashion – a fashion that is made possible because of the far more dependable behavior of the other species.

In a fashion man also is equipped with the ability to initiate actions on a nonphysical level that then become physical and continue to wind in and out of both realities, entwining dream events with historic ones, in such a fashion that the original nonphysical origins are often forgotten.  Man overlays the true reality quite spontaneously.  He often reacts to dream events as if they were physical, and to physical events as if they were dreams.  This applies individually and collectively, but man is often unaware of that interplay.

In the terms of evolution as you like to think of it, ideas are more important than genes, for we are again dealing with more than the surfaces of events.  We are dealing with more than some physical mechanics of being.  For one thing, the genes themselves are conscious, though in different terms than yours.  Your cultures – your civilizations – obviously affect the well-being of your species, and those cultures are formed by your ideas, and forged through the use of your imaginations and your intellects.

Certain bloodlines, in your terms, were extinguished because of your beliefs in Christianity, as people were killed in your holy wars.  Your beliefs have directed who should go to war and who should not, who should live and who should die, who should be educated and who should not, who should be isolated from society and who should not – all matters directly touching upon the survival of certain families throughout history, and therefore affecting the species as a whole.

I am not here specifically blaming Christianity, for far before its emergence, your ideas and beliefs about good and evil were far more important in all matters regarding the species than any simple questions of genetic variances, natural selection, or environmental influence.  In man’s case, at least, the selection of who should live or die was often anything but natural.  If you are to understand the characteristics of the species, then you cannot avoid the study of man’s consciousness.

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